To Love is To Hate Also!


Gen. James Green

H ATRED FOR GOD, and the people of God, has always been the norm (see Ex. 20:5; Deut. 5:9; 7:10; 32:41, 43 etc.). Also, we have this paradox: one can love God, and also hate Him. I think we’ve all experienced this paradox at one time or another. I think this is common. But we need to cultivate a love, rather than, say, a dislike (a better word). Psalms and Proverbs depict the struggles the righteous go through as well as describing the war the unrighteous wage against both God and His people (see Ps. 34:21; 35:19; 38:19; 69:4; 86:17; Prov. 29:10 etc.).

The S. Dt. (Sifre Deuteronomium, Tannaitic Midrash on Deut.) 186f on 19:11 fears that transgression of the commandment to “love” will carry with it violation of the prohibition of hatred, and then will follow revenge, anger, and finally bloodshed (Prof. O. Michel, Theo. Dict. of New Testament, p. 688).

Pirge Abat (Mish nah; Tosefta-Talmud tractate Sayings of the Fathers) 1, 12: “Love men”= “This teaches that one should love men and not hate them; for so we find among the people of the generation of the dispersion; because they loved one another, God would not destroy them from the world, but scattered them to the 4 winds of the world. But the people of Sodom, because they hated one anther God expunged from this world and the world to come.” We all know what happened to the city of Sodom (and Gomorrah and 5 cities of the plains—He DESTROYED them because of their sex-sins, see our “Gay Way” magazines for more information).

While we are commanded to love, love is not what carnal men believe it to be. It, for one thing, is not overlooking sinfulness. While Jesus forgave the woman caught in adultery, He told her: “…go, and SIN NO MORE!” (Jn. 8:11); He did not avoid the sin issue. Had she been caught the second time, He may have allowed her to be stoned to death (see Lev. 20:10).

Rabbinic Tradition

RABBINIC TRADITION is aware of the “hatred” which is legitimate, even imperative (Ps. 139:21 is often quoted: “Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?” I’ll add v. 22 also: “I hate them with perfect hatred: I count them mine enemies.” AbRNat16 (Abt of Rabbi Nathan—an extra-canonical Rabbinic tractate) mentions hate against seducers, misleaders, and traitors.

The command of “love” in Lev. 19:17 is correspondingly stated: “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.” The Amplified version says it much better for the point I’m trying to make in this article:

“You shall not hate your brother in your heart; but you shall surely rebuke your neighbor, lest you incur sin because of him.” So, even the Jewish Rabbis are aware of REBUKING both the sinner and his/her sin. Today this is considered a sin, and even criminal to rebuke a homo (or any other offender) for his/her abomination. See how far this PC bull has gone? It is time to call Political Correctness for what it is: DAMNABLE!

Biblical Correctness has all but gone from today’s Church. But “rebuking” is not/was not limited to the Old Testament. May I cite Luke 17:3 (The Amplified Bible version is better):

“Pay attention and always be on your guard—looking out for one another; if your brother sins, solemnly tell him so and reprove (rebuke) him, and if he repents, forgive him;”

“As for those who are guilty and persist in sin, rebuke and admonish them in the presence of all, so that the rest may be warned and stand in wholesome awe and fear;”

“And this account of them is true. Because it is [true], rebuke them sharply—deal sternly [even] severely with them—so that they may be sound in the faith and free from error (sin).”

Today’s PC Church is a disgust to God. Sins of every kind are allowed, and even promoted by these deceitful workers of iniquity…all under the guise of “love.” Scriptures that could be used and should be used are shunned as if harmful. Scriptures like 2 Tim. 3:16, 17 are rarely read:

“Every Scripture is God-breathed (given by His inspiration) and profitable for instruction, for reproof and conviction of sin, for correction of error and discipline in obedience, [and] for training in righteousness (in holy living, in conformity to God's will in thought, purpose, and action), So that the man of God may be complete and proficient, well fitted and thoroughly equipped for every good work.”

S. Lev. 19:18 (352a) (Sifra Leviticus, Tannaitic Midrash on Lev.) distinguishes between “revenge” and “wrath,” which, is said, are forbidden towards sons of the people, but allowed towards others.

According to bYoma, 9b Herod’s temple was destroyed because there was uncaused hatred within it, and this was just as serious a sin as idolatry etc.


TMen., 13, 22 says it was because men loved Mammon, and one hated the other. Certainly this went on, but this was not the main cause.

The Test of Gad has many warnings to the effect. One particular (3:1) goes like this: “Be not seduced by the spirit of hatred. In all human sayings it is evil;” 5:1 states: “Wicked is hatred; it is constantly sided with falsehood, and fights the truth;” 6:1 states “…let each love his brother, and root out hatred from your hearts. Love in deed and word and mind.”

What We’ve Learned

WE ARE LEARNING that God “hates” and “loves,” and that the righteous can follow, but hating without a cause is sin. It is not wrong to rebuke a brother (sister) or a neighbor when they are committing a sin that will harm or destroy them: it is love to rebuke. But this can be misapplied too. When we are rebuked by the unrighteous/ self-righteous for rebuking the practice of homosexuality (or any other sin), their rebuke carries no weight. We ask for Scriptural proof for their rebukes...and receive no reply. Why? They have none!

Sure, there are different nuances in the New Testament when it comes to this subject. In dealing with different quotes on “hate” (Greek μισέω), we must rely upon the context, many times in order to interpret correctly.

Jesus’ quotation: “Thou shalt love they neighbor and hate thine enemy” (Mt. 5:43) was taken from Lev. 19:18. Here Jesus is challenging the Jews to love, not hate, as they’ve been used to. Christ is not referring to pagan enemies, but fellow Israelites. Actually, in Semitic idiom, “hate” may mean “love less” or “not to love.” Again, it is wise to pay attention to the culture and context.

Jesus says in v. 44: “love your enemies, bless them that curse you, do good to them that hate you…” The word translated “love” originally meant “to welcome, entertain, be well pleased, contented.” The Greek Old Testament (LXX) has a wide reference (like the English); the main thing it denotes is the loving-kindness which seeks the material, as well as the spiritual good of others (1 Cor. 13).

So, in the context of this article, loving your enemy entails rebuking them and their sin that will damn their souls. Avoiding this, pastors, evangelists, prophets, is not Scriptural.

To be Biblically correct is to be “hateful” these days. Jesus and the New Testament authors were fully conscious of the “hate” that was in the world.

Sadly, today’s churchiness if not Biblical, it is carnal. There are many churches that invite in practicing sex-offenders: homo or straight. This is not God’s love. There are 3 words in the New Testament we translate “love”

1. physical/aesthetic,

2. love that binds family/friends, and

3. agape—God’s kind of love.

Phoney Love

SOME TAKE JESUS’ Words on love to mean “don’t bother with sin.” Love in the true, fullest sense means you want the best for others, as Christ wants salvation, not damnation for all. And, I need to add, Jesus was not afraid to REBUKE the (very) religious who thought they had IT ALL!, but had (very) little (see Matt. 23 where Jesus rebukes the sins of the religious—the Pharisees). This chapter constitutes Jesus’ most SEVERE DENUNCIATION. Jesus’ spirit was not of “tolerance,” “compassion,” or “mercy”—as we use these terms today; HIS WORDS WERE LIKE THE SWORD THAT CUTS AND THE FIRE THAT BURNS, and like the hammer that breaks to pieces. Tell me, was this love or hate? What was His motive? Jesus was not like these wimps calling themselves “ministers.” NO! He got angry against religious evil! He rebuked their sin and corruption!

His love—agape—for His Father, the sacred Scriptures, and for the religiously lost leaders expressed itself fully. Can you imagine any of these sissy church la-las doing this? Take note of His burning Words, which are considered: harsh, unloving, judgmental, and bigoted—by today’s reprobates calling themselves “Christian.” HA! They are CHRISTLESS!

He denounced their desire to be BIG PREACHER MAN, popular, important, and oh, so loving, who love honor, titles, and positions. Hey, sounds just like Mr./Ms. Mega Churchy Church—professional liars, deceivers, and sinners! They do not care a hoot about the ones under their care (spell!).

Our Bible, dear readers, commands believers to beware of such fakes, flakes, and snakes (Mt. 7:15; 24:11). We are commanded not to support their witchcraft/priestcraft. Those of you who refuse to share Jesus’ Spirit and attitude towards these demons-in-human-bodies are full of rebellion, and are guilty of participating in their EVIL deeds (2 Jn. 10, 11).

To “stand up for Jesus” is (very) dangerous these days. You might be a domestic terrorist, a church splitter, and considered full of hatred and hostility. But may I remind you “religious” folks that Jesus’ disciples are to be hated (Lk. 6:22, 27). But since today’s “Jesus is crazy about me” Churchites never read their Bibles, I have to cite verses for you.

Discipleship? What?!

YES, I KNOW! The subject of being a disciple of Jesus is scary...really scary! You may be in a cult! You may be brainwashed! You may have to deny yourselves! That’s right Jack! All of the above.

* Jesus started a new CULTure—the kingdom of God.

                 “That is really scary, General!”

* Jesus demands obedience!

                 “Oh, no!”

* Jesus commands us to be witnesses.


But the requirement for discipleship is (very) Scriptural: Lk. 14:26; Mt. 10:26-42. Read that if you dare!!


HATE CAN be positive. μισέω demands the separation of the (true) disciple; and the warning not to love anything or anyone more than Christ our Lord and Savior is the (true) test. This abnegation is to be taken pneumatically and Christocentrically. The Bible tells us in 1 John 2:15, 16 not to love the world in any manner above loving Christ.

The term “world” (G2889, kosmos) often refers to the vast system of this age—especially in this “stuff and things” age—which the god of this world promotes ENDLESSLY. Talk about brainwashing! Talk about cultish!: pride, perversions, pleasures—all putrefaction in God’s sight. Yet, the modern Church teaches the dupes (sometimes called, “disciples”) to LOVE the world. The whole CULTure of America is in LOVE with the political, religious, and economic system, although these systems are collapsing. Loving the world DEFILES our fellowship with God, which will eventually lead to destruction of the soul. The Bible condemns the love of money and sexual perversions, yet these two are highly exalted by the sick clergy.

God’s hatred for iniquity is the enigma of His nature. The μισέω or μισεν of God belongs to the context of His office as LORD and JUDGE. Jesus hated certain things pertaining to the Ekklesias in Revelation—the Ephesus Ekklesia hated the works of the Nicolaitans, which Jesus hated also. “Hate” here denotes differentiation and disavowal, punishment and judgment. So, it is understandable that Heb. 1:9 should apply to the lordship of Christ and the saying in Ps. 45:7: “You love righteousness, uprightness and right standing with God, and hate wickedness…” (Amp.). Since both the Father and the Son acknowledge righteousness and repudiate iniquity, where does this leave us?...To pick and choose what we accept and reject? Babylon Churchianity does this.

Both “love” and “hate” are so exclusive and comprehensive that they disclose the (true) nature of God, the Son, and the world. In the world’s hatred for righteousness bursts forth sin and murder. John 3:20 makes this clear: “For every one that doeth evil hateth the light…” To hate the light is to hate Christ—the light of the world…and hate His people—for they bear witness of this light. The mystery of iniquity is concealed in the word HATE!—the world hates Jesus (Jn. 7:7; 15:18). In so doing it automatically hates God the Father (Jn. 15:23), and it goes without saying, it hates their (true) people (Jn. 15:18; 17:14; 1 Jn. 3:13).

So, “hate,” as the antithesis of “love,” is to be practiced among (true) believers, which implies sharp separation from the world. I don’t infer a total withdrawal, but a separation from the evils/the sins. Sure, we must stay in the world to bear testimony of truth, but be not partakers of their sins.

We find in Loh. Apk., 21 (E Lohmeyer, Kommentar z, Apokalypse, 1926) that separation is meant in terms of repudiation in holy intolerance.


PAUL PUTS forth this paradox in Romans 7:15: “For that which I do I know not; for what I would, that do I not; but what I HATE, that do I.” The θέλειν and μισεν correspond—the positive, and the negative.

He goes on to state: “For the good that I would I do not; but the evil which I would not, that I do” (v. 19). He presses it even further: “I find then a law, that, when I would do good, evil is present with me” (v. 21). Through the Law man is led not merely to non-willing, but also to hatred and rejection.

Many Faces

THE USE of μισεν is more secular in Lk. 19:14: “…his citizens hated him” (nobleman); the same in Rev. 17:16: “…these shall hate the whore” (ten horns). In Rev. 2:6 and 17:16; 18:2 shows the (Greek) term has retained its many meanings (nuances) in the apocalyptic tradition.

If one researches the concept of vice lists, which corresponds to the verdict of Judaism concerning itself, one will see, MUST see, the full corruption of human relationships. Jude 23 is a prime example of what I write: “[strive to] save others, snatching [them] out of [the] fire; on others take pity [but] with fear, loathing (or hating) even the garment spotted by the flesh and polluted by their sensuality” (Amp. Bible; see also Zech. 3:2-4).

Jude 23 is almost a CALL for WAR—rescue the perishing! I believe that true born-again believers who walk in the Spirit are not exclusively concerned with their own salvation, but also the saving of others. This was (and is!) the main reason behind the formation of Aggressive Christianity Missions Training Corps: to “Take Jesus To All The World,” in which we work/war to fulfill. We have a Great Commission (Command!), dear “Christian,” or have you forgotten? (See Matt. 28:19, 20.) We have a duty to perform for Christ—our Captain in this war for souls. We have a duty toward the lost, the misguided, and the mistaken.

The CALL to “Repentance Revolution” is sounding loud and clear!

Moffatt’s translation is really clear: “Snatch some from the fire (of Hell!), and have mercy on the waverers, trembling as you touch them, with loathing for the garment which the flesh has stained.” There is a debate among scholars as to which text is better: Codex Ephraemi Rescriptus, the Philoxenian Syriac, or the great uncial MSS of the fourth/fifth centuries—Sinaiticus, Vaticanus, and the Alexandrinus.

“Snatched From the Fire”

THE IMAGERY of the first clause (v. 23) is essentially that of Zech. 3:2-4, where Joshua is likened to “a brand snatched from the fire.” In relation to my article “Rebuking Homosexuality,” Amos 4:11, 12 puts forth the imagery of God’s wrath visited upon Sodom and Gomorrah—where God destroyed those evil/hateful cities for their SEXUAL PERVERSIONS (I cover this in our “Gay Way” articles. Yet the “pink stink” scholars refuse to believe this. That’s their problem).

The “fire” from which Jude urges the faithful to SAVE from, may, as some believe, and it could be, refers figuratively to the indulgence of sexual passions—homo and/or hetero—encouraged by the heretical teachers. I’m not surprised; look at what is being drug into the churches today—the whole 9 yards of GLBTQ filth!!

But “snatching from the fire” could also mean, in reference to punishment sent to the sinners, rescuing them before they totally perish under God’s awful wrath. Either way—the snatching of Lot and his family from Sodom before God’s wrath fell, or snatching sinners/church sinners out of their sins.

We do not save souls, that is Jesus’ department, but we are helpers in the rescue mission by presenting Christ and His Word. God works through the instrumentality of rescue workers. Even today’s pastors allow (even with glee!) their members to be consumed with “strange fire”…as long as the $$ rolls in, they could care less about the lost-lost, or the church-lost.

God calls upon His people to save the lost and the erring. Jude 21 tells us to “keep yourselves in the LOVE of God, looking for the MERCY of our Lord Jesus Christ unto eternal life.” Sucking after the world (as spiritual sodomites!) only diminishes one’s love for both God and man.

Jude 1 tells us: “To those who are called, beloved in God the Father and kept for Jesus Christ,” the effect of this is to emphasize the initiative and power of God to call, save, and keep.

After we are saved —by faith—we know, however, the necessity of the believer’s active CO-OPERATION. Without it, His initiative is made ineffective (see Jn. 15:9; Rom. 5:3-5; 8:37-39; Phil. 2:12, 13; Jam. 1:26, 27).

In the Amplified version we (correctly) find the word “guard” (v. 21) being used. There are two Greek verbs for “guard”:

τηρέω and φυλάσσω

The first means perseverance in the watchful care of something now possessed; the other suggests keeping something safe from attack from without.

Jude’s use of τηρέω in vss. 1 and 21 is noteworthy. He shares Paul’s confidence that no outward menace “will be able to separate us from the LOVE of God in Christ Jesus our Lord” (see Rom. 8:38, 39). God keeps us as long as we keep in Him. But when we fail to appropriate His keeping power—say by spiritual warfare—we can lose battles, or the war.

So, those who are “kept for Jesus” (v. 1) are the ones who keep themselves in the love of God; God’s loving vigilance must be matched by man’s vigilant effort. But with this (very) odious, “Once saved, always saved” teaching, man thinks he can live like a devil and still go to Heaven…HA!


JUDE 24 says: “Now unto Him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy…” This text describes God’s active and redemptive extension of opportunity and aid to men—unworthy as they may be (Rom. 9:15, 16; 11:30-32; 1 Cor. 7:25; 2 Cor. 4:1; 1 Tim. 1:13, 16; 1 Pet. 2:10). In believers, the Greek word ἐλεάω connotes tenderness towards the sinner: “who wishes all men to be saved…” (1 Tim. 2:4).

Although God “hates” sin, He desires all men to be saved: this is His “LOVE.” Personal suffering may, at times, be the result of the divine principle of reaping what was sown (Gal. 6:7).


THERE IS A “hatred” that is not derived from “love:” Jesus was hated without a cause—this is forbidden by God and His Word. 1 John 2:9, 11 is an example: “He that saith he is in the light, and hateth his brother, is in darkness…;” “But he that hateth his brother is in darkness…” (See also 3:14 and 4:20). The hatred (holy), disavowal/repudiation for God’s sake, which affects both cause and person, is found in Scripture; mostly against the cause.

Note what Jesus says in Luke 14:26: “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life, he cannot be My disciple.” Pretty strong Words! Here we know that “hate” does not mean “hate” in the same sense. The Abingdon Bible Commentary says that this word, “hate,” goes back in root to an Aramaic word meaning to “love less.” I agree. But in any event, Jesus often used trenchantly paradoxical Words, especially with deep emotion. His disciples, we’re told, understood Jesus’ Words to mean that they were to act as if they hated loved ones whenever the claims of home/family came into conflict with discipleship. Jesus did (and DOES!) demand an undivided allegiance. All one has to do is examine His words in Matt. 10:37-39. Do exegesis on these verses.

After all, who died for us: Jesus or family? Jesus of course; therefore we owe Him, not family, our unqualified loyalty, and not mere lip service. Oh, if today’s church would see this. Did Jesus practice what He preached? Better read Mark 3:33-35. All this “family church” stuff today is a far cry from what Christ requires.


THE WORD OF GOD teaches a holy repudiation/separation from wicked men/women and from wickedness itself without human reservations or conditions.

In the past Apostolic age (early church fathers), the law of love and the disdain for hate was practiced, so much so that there is an explicit prohibition in Didache, 2, 7: “Thou shalt hate no man…” In Ignatius Epistula ad Ephesias, 14, 2 we read: “No man who confesses the faith sins, and he who has love does not hate.” Also, in Herm. S. (Pastor Hermae, similitudines, 9, 15, 3 we find a vice list—the commandment of love and forbidding of hate became a fixed part of the church’s teaching. But the “hatred” for sin was also present. Did., 1, 3 says: “And so you will have no enemy,” and 2 Cl., 13, 4 reads: “When they hear that, they will be astonished at the excess of goodness.” Well, this sounds very good and all, BUT unrealistic. Evil men/evil deeds continue! 1 Cl., 60, 3 prays: “Save us from those who hate us unjustly.” Ah, this is the real situation.

Did. (Diache) 16, 4 reads: “For with the increase of lawlessness, they will hate and persecute and betray one another.” Did., 4, 12 tells us to hate what is not pleasing to God, especially hypocrisy, yes! This demon rules the Babylon Church today (see the Epistle of Barnabas, 19, 2 also).

In many of these Church fathers, we see the influence of the Old Testament usage and formulations when the Church/Ekklesia is called upon to hate wickedness, lusts, and vices. Barn. 4, 1 admonishes us, “And we hate the error of the present time in order that we may experience love in the time to come” (see also 2 Cl., 6, 6). Barn. 19, 11 says: “Hate evil to the last.”

In finishing, the imagery of the Epistle of Diognetus, 6, 5 sheds some light on the post-apostolic Curch when it says:

“The flesh hates the soul, which had done nothing to it, and fights against it because it prevents it from yielding to lusts;

so the world hates Christians, who have done nothing to it, because they set themselves against lusts.

The soul loves the flesh and blood in spite of its hate; so Christians love those who hate them.”

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